سورة القلم
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
1
ن وَالْقَلَمِ وَمَا يَسْطُرُونَ
2
مَا أَنتَ بِنِعْمَةِ رَبِّكَ بِمَجْنُونٍ
3
وَإِنَّ لَكَ لَأَجْرًا غَيْرَ مَمْنُونٍ
4
وَإِنَّكَ لَعَلَى خُلُقٍ عَظِيمٍ
5
فَسَتُبْصِرُ وَيُبْصِرُونَ
6
بِأَييِّكُمُ الْمَفْتُونُ
7
إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِ وَهُوَ
أَعْلَمُ بِالْمُهْتَدِينَ
8
فَلَا تُطِعِ الْمُكَذِّبِينَ
9
وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ
10
وَلَا تُطِعْ كُلَّ حَلَّافٍ مَّهِينٍ
11
هَمَّازٍ مَّشَّاءٍ بِنَمِيمٍ
12
مَّنَّاعٍ لِّلْخَيْرِ مُعْتَدٍ أَثِيمٍ
13
عُتُلٍّ بَعْدَ ذَلِكَ زَنِيمٍ
14
أَن كَانَ ذَا مَالٍ وَبَنِينَ
15
إِذَا تُتْلَى عَلَيْهِ آيَاتُنَا قَالَ أَسَاطِيرُ الْأَوَّلِينَ
16
سَنَسِمُهُ عَلَى الْخُرْطُومِ
17
إِنَّا بَلَوْنَاهُمْ كَمَا بَلَوْنَا أَصْحَابَ الْجَنَّةِ إِذْ
أَقْسَمُوا لَيَصْرِمُنَّهَا مُصْبِحِينَ
18
وَلَا يَسْتَثْنُونَ
19
فَطَافَ عَلَيْهَا طَائِفٌ مِّن رَّبِّكَ وَهُمْ نَائِمُونَ
20
فَأَصْبَحَتْ كَالصَّرِيمِ
21
فَتَنَادَوْا مُصْبِحِينَ
22
أَنِ اغْدُوا عَلَى حَرْثِكُمْ إِن كُنتُمْ صَارِمِينَ
23
فَانطَلَقُوا وَهُمْ يَتَخَافَتُونَ
24
أَن لَّا يَدْخُلَنَّهَا الْيَوْمَ عَلَيْكُم مِّسْكِينٌ
25
وَغَدَوْا عَلَى حَرْدٍ قَادِرِينَ
26
فَلَمَّا رَأَوْهَا قَالُوا إِنَّا لَضَالُّونَ
27
بَلْ نَحْنُ مَحْرُومُونَ
28
قَالَ أَوْسَطُهُمْ أَلَمْ أَقُل لَّكُمْ لَوْلَا تُسَبِّحُونَ
29
قَالُوا سُبْحَانَ رَبِّنَا إِنَّا كُنَّا ظَالِمِينَ
30
فَأَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ يَتَلَاوَمُونَ
31
قَالُوا يَا وَيْلَنَا إِنَّا كُنَّا طَاغِينَ
32
عَسَى رَبُّنَا أَن يُبْدِلَنَا خَيْرًا مِّنْهَا إِنَّا إِلَى
رَبِّنَا رَاغِبُونَ
33
كَذَلِكَ الْعَذَابُ وَلَعَذَابُ الْآخِرَةِ أَكْبَرُ لَوْ كَانُوا
يَعْلَمُونَ
34
إِنَّ لِلْمُتَّقِينَ عِندَ رَبِّهِمْ جَنَّاتِ النَّعِيمِ
35
أَفَنَجْعَلُ الْمُسْلِمِينَ كَالْمُجْرِمِينَ
36
مَا لَكُمْ كَيْفَ تَحْكُمُونَ
37
أَمْ لَكُمْ كِتَابٌ فِيهِ تَدْرُسُونَ
38
إِنَّ لَكُمْ فِيهِ لَمَا تَخَيَّرُونَ
39
أَمْ لَكُمْ أَيْمَانٌ عَلَيْنَا بَالِغَةٌ إِلَى يَوْمِ الْقِيَامَةِ
إِنَّ لَكُمْ لَمَا تَحْكُمُونَ
40
سَلْهُمْ أَيُّهُم بِذَلِكَ زَعِيمٌ
41
أَمْ لَهُمْ شُرَكَاءُ فَلْيَأْتُوا بِشُرَكَائِهِمْ إِن كَانُوا
صَادِقِينَ
42
يَوْمَ يُكْشَفُ عَن سَاقٍ وَيُدْعَوْنَ إِلَى السُّجُودِ فَلَا
يَسْتَطِيعُونَ
43
خَاشِعَةً أَبْصَارُهُمْ تَرْهَقُهُمْ ذِلَّةٌ وَقَدْ كَانُوا
يُدْعَوْنَ إِلَى السُّجُودِ وَهُمْ سَالِمُونَ
44
فَذَرْنِي وَمَن يُكَذِّبُ بِهَذَا الْحَدِيثِ سَنَسْتَدْرِجُهُم
مِّنْ حَيْثُ لَا يَعْلَمُونَ
45
وَأُمْلِي لَهُمْ إِنَّ كَيْدِي مَتِينٌ
46
أَمْ تَسْأَلُهُمْ أَجْرًا فَهُم مِّن مَّغْرَمٍ مُّثْقَلُونَ
47
أَمْ عِندَهُمُ الْغَيْبُ فَهُمْ يَكْتُبُونَ
48
فَاصْبِرْ لِحُكْمِ رَبِّكَ وَلَا تَكُن كَصَاحِبِ الْحُوتِ إِذْ
نَادَى وَهُوَ مَكْظُومٌ
49
لَّوْلَا أَن تَدَارَكَهُ نِعْمَةٌ مِّن رَّبِّهِ لَنُبِذَ
بِالْعَرَاءِ وَهُوَ مَذْمُومٌ
50
فَاجْتَبَاهُ رَبُّهُ فَجَعَلَهُ مِنَ الصَّالِحِينَ
51
وَإِن يَكَادُ الَّذِينَ كَفَرُوا لَيُزْلِقُونَكَ بِأَبْصَارِهِمْ
لَمَّا سَمِعُوا الذِّكْرَ وَيَقُولُونَ إِنَّهُ لَمَجْنُونٌ
52
وَمَا هُوَ إِلَّا ذِكْرٌ لِّلْعَالَمِينَ
La plume (Al-Qalam)
1
Nûn. Par la plume et ce qu’ils écrivent !
2
Tu (Muhammad) n’es pas, par la grâce de ton Seigneur, un
possédé.
3
Et il y aura pour toi certes, une récompense jamais
interrompue.
4
Et tu es certes, d’une moralité éminente.
5
Tu verras et ils verront
6
qui d’entre vous a perdu la raison.
7
C’est ton Seigneur qui connaît mieux ceux qui s’égarent de Son
chemin, et Il connaît mieux ceux qui suivent la bonne voie.
8
N’obéis pas à ceux qui crient au mensonge,
9
Ils aimeraient bien que tu transiges avec eux afin qu’ils
transigent avec toi.
10
Et n’obéis à aucun grand jureur, méprisable,
11
grand diffamateur, grand colporteur de médisance,
12
grand empêcheur du bien, transgresseur, grand pécheur,
13
au cœur dur, et en plus de cela bâtard.
14
Même s’il est doté de richesses et (de nombreux) enfants.
15
Quand Nos versets lui sont récités, il dit : « Des contes
d’anciens ».
16
Nous le marquerons sur le museau [nez].
17
Nous les avons éprouvés comme Nous avons éprouvé les
propriétaires du verger qui avaient juré d’en faire la récolte au matin,
18
sans dire : « Si Allah le veut ».
19
Une calamité de la part de ton Seigneur tomba dessus pendant
qu’ils dormaient,
20
et le matin, ce fut comme si tout avait été rasé.
21
Le [lendemain] matin, ils s’appelèrent les uns les autres :
22
« Partez tôt à votre champ si vous voulez le récolter ».
23
Ils allèrent donc, tout en parlant entre eux à voix basse :
24
« Ne laissez aucun pauvre y entrer aujourd’hui ».
25
Ils partirent de bonne heure décidés à user d’avarice [envers
les pauvres], convaincus que cela était en leur pouvoir.
26
Puis, quand ils le virent [le jardin], ils dirent : « vraiment,
nous avons perdu notre chemin.
27
Ou plutôt nous sommes frustrés ».
28
Le plus juste d’entre eux dit : « Ne vous avais-je pas dit : Si
seulement vous
aviez
rendu gloire à Allah ! »
Correction of : avez
29
Ils dirent : « Gloire à notre Seigneur ! Oui, nous avons été des
injustes ».
30
Puis ils s’adressèrent les uns aux autres, se faisant des
reproches.
31
Ils dirent : « Malheur à nous ! Nous avons été des rebelles.
32
Nous souhaitons que notre Seigneur nous le remplace par quelque
chose de meilleur. Nous désirons nous rapprocher de notre Seigneur ».
33
Tel fut le châtiment ; et le châtiment de l’au-delà est plus
grand encore, si seulement ils savaient !
34
Les pieux auront auprès de leur Seigneur les Jardins du
délice.
35
Traiterons-Nous les soumis [à Allah] à la manière des
criminels ?
36
Qu’avez-vous ? Comment jugez-vous ?
37
Ou bien avez-vous un Livre dans lequel vous apprenez
38
qu’en vérité vous obtiendrez tout ce que vous désirez ?
39
Ou bien est-ce que vous avez obtenu de Nous des serments
valables jusqu’au Jour de la Résurrection, Nous engageant à vous donner ce que
vous décidez ?
40
Demande-leur qui d’entre eux en est garant ?
41
Ou encore, est-ce qu’ils ont des associés ? Eh bien, qu’ils
fassent venir leurs associés s’ils sont véridiques !
42
Le jour où ils affronteront les horreurs [du Jugement] et où ils
seront appelés à la Prosternation mais ils ne le pourront pas.
43
Leurs regards seront abaissés, et l’avilissement les couvrira.
Or, ils étaient appelés à la Prosternation au temps où ils étaient sains et
saufs !...
44
Laisse-Moi donc avec quiconque traite de mensonge ce discours ;
Nous allons les mener graduellement par où ils ne savent pas !
45
Et Je leur accorde un délai, car Mon stratagème est sûr !
46
Ou bien est-ce que tu leur demandes un salaire, les accablant
ainsi d’une lourde dette ?
47
Ou savent-ils l’Inconnaissable et c’est de là qu’ils écrivent
[leurs mensonges] ?
48
Endure avec patience la sentence de ton Seigneur, et ne sois pas
comme l’homme au Poisson [Jonas] qui appela (Allah) dans sa grande angoisse.
49
Si un bienfait de son Seigneur ne l’avait pas atteint, il aurait
été rejeté honni sur une terre déserte,
50
Puis son Seigneur l’élut et le désigna au nombre des gens de
bien.
51
Peu s’en faut que ceux qui mécroient ne te transpercent par
leurs regards, quand ils entendent le Coran, ils disent : « Il est certes
fou ! »
52
Et ce n’est qu’un Rappel, adressé aux mondes !
Sourate LXVIII.
Le Calame ou NÛN.
Translator's introductory remarks
Titre tiré du vt. 1.
Ne tenant compte que du début qui rappelle la sourate XCVI, la Tradition
fait de cette sourate la deuxième révélée à la Mekke et place à Médine
la révélation des vt. 17-33 et 48-50. De même, ne tenant compte que du
début et faisant abstraction de la deuxième partie de ce texte pourtant
plus développée que la première, Nöldeke et Schwally ont rangé cette sourate parmi celles de la
première période mekkoise. On croit pouvoir distinguer trois révélations
dans cet ensemble.
Au nom d’Allah, le Bienfaiteur miséricordieux.
1
▶
Note [original edition] : N. Sur ce sigle qui se
lit Nûn, v. Introd.,
p. 144.
2
3
4
▶
Note [original edition] : ḫuluqin « condition ». Réplique à
l’attaque des opposants qui voulaient voir en Mahomet un possédé des
djinns ; v. vt. 2.
5
6
7
8
9
▶
Note [original edition] : Text. : ils aimeraient que tu les oignisses et qu’ils
t’oignissent.
10
11
12
13
14
15
16
[Parabole des maîtres du jardin.]
17
18
19
20
21
22
23
24
25
26
▶
Note [original edition] : Nous sommes
certes, etc. L’expression est vague. Les commt. pensent qu’elle peut
aussi signifier : nous ne retrouvons plus notre chemin, nous ne voyons plus
notre jardin, nous ne le reconnaissons plus.
27
28
29
30
31
32
33
▶
Note [original edition] : Ces vt. semblent être la
morale de cette parabole. Celle-ci, comme l’a rappelé Tor Andrae, se
retrouve dans les Anecdota syriaca, II, 39, où il est
parlé d’un riche propriétaire, voisin de saint Abraham, dont la dureté
envers les pauvres faisait scandale et que Dieu punit par la perte de ses
biens détruits en totalité par un incendie.
34
[Avertissement aux Impies.]
35
36
37
38
39
40
41
▶
Note [original edition] :
Leurs Associés = les divinités qu’ils ont associées à
Allah.
42
▶
Note [original edition] : L’on découvrira le danger. Text. : l’on découvrira un mollet
(expression prise au figuré pour dire : où l’on se disposera à l’action
devant le danger).
43
44
45
46
▶
Note [original edition] : Ces deux vt.
se retrouvent text. dans la sourate LII, 40-41.
47
48
▶
Note [original edition] : L’Homme au Poisson = Jonas. ǁ wa huwa makẓûmun « alors qu’il était dans l’angoisse ».
Interprétation des commt. en accord avec le comportement de Jonas, saisi de
repentir dans le ventre du monstre.
49
50
51
▶
Note [original edition] : yuzliqûna-ka « te perceront ». Text. : te feront glisser. Le sens paraît être : Le Prophète étant considéré
comme un possédé, on tente de l’exorciser et l’on recourt à
l’hypnotisme.
52
The Pen
In the Name of God, the Merciful, the Compassionate
1
Nun. By the Pen, and what they inscribe,
2
thou art not, by the blessing of thy Lord, a man possessed.
3
Surely thou shalt have a wage unfailing;
4
surely thou art upon a mighty morality.
5
So thou shalt see, and they will see,
6
which of you is the demented.
7
Surely thy Lord knows very well those who have gone astray from His way, and He knows very well those who are guided.
8
So obey thou not those who cry lies.
9
They wish that thou shouldst compromise, then they would compromise.
10
And obey thou not every mean swearer,
11
backbiter, going about with slander,
12
hinderer of good, guilty aggressor, coarse-grained,
13
moreover ignoble,
14
because he has wealth and sons.
15
When Our signs are recited to him, he says, ‘Fairy-tales of the ancients!’
16
We shall brand him upon the muzzle!
17
Now We have tried them, even as We tried the owners of the garden when they swore they would pluck in the morning
18
and they added not the saving words.
19
Then a visitation from thy Lord visited it, while they were sleeping,
20
and in the morning it was as if it were a garden plucked.
21
In the morning they called to one another,
22
‘Come forth betimes upon your tillage, if you would pluck!’
23
So they departed, whispering together,
24
‘No needy man shall enter it today against your will.’
25
And they went forth early, determined upon their purpose.
26
But when they saw it, they said, ‘Surely we are gone astray;
27
nay, rather we have been robbed!’
28
Said the most moderate of them, ‘Did I not say to you, "Why do you not give glory?"’
29
They said, ‘Glory be to God, our Lord; truly, we were evildoers.’
30
And they advanced one upon another, blaming each other.
31
They said, ‘Woe, alas for us! Truly, we were insolent.
32
It may be that our Lord will give us in exchange a better than it; to our Lord we humbly turn.’
33
Such is the chastisement; and the chastisement of the world to come, is assuredly greater, did they but know.
34
Surely for the godfearing shall be Gardens of Bliss with their Lord.
35
What, shall we make those who have surrendered like to the sinners?
36
What ails you then, how you judge?
37
Or have you a Book wherein you study?
38
Surely therein you shall have whatever you choose!
39
Or have you oaths from Us, reaching to the Day of Resurrection? Surely you shall have whatever you judge!
40
Ask them, which of them will guarantee that!
41
Or do they have associates? Then let them bring their associates, if they speak truly.
42
Upon the day when the leg shall be bared, and they shall be summoned to bow themselves, but they cannot;
43
humbled shall be their eyes, and abasement shall overspread them, for they had been summoned to bow themselves while they were whole.
44
So leave Me with him who cries lies to this discourse! We will draw them on little by little whence they know not;
45
and I shall respite them -- assuredly My guile is sure.
46
Or askest thou them for a wage, and so they are weighed down with debt?
47
Or is the Unseen in their keeping, and so they are writing it down?
48
So be thou patient under the judgment of thy Lord, and be not as the Man of the Fish, when he called, choking inwardly.
49
Had there not overtaken him a blessing from his Lord he would have been cast upon the wilderness, being condemned.
50
But his Lord had chosen him, and He placed him among the righteous.
51
The unbelievers wellnigh strike thee down with their glances, when they hear the Reminder, and they say, ‘Surely he is a man possessed!’
52
And it is nothing but a Reminder unto all beings.
The Pen
Revealed at Mecca
In the name of Allah, the Beneficent, the Merciful.
1
Nûn. By the pen and that which they write (therewith),
2
Thou art not, for thy Lord’s favour unto thee, a madman.
3
And lo! thine verily will be a reward unfailing.
4
And lo! thou art of a tremendous nature.
5
And thou wilt see and they will see"
6
Which of you is the demented.
7
Lo! thy Lord is Best Aware of him who strayeth from His way, and He is Best Aware of those who walk aright.
8
Therefor obey not thou the rejecters"
9
Who would have had thee compromise, that they may compromise.
10
Neither obey thou each feeble oath-monger,
11
Detracter, spreader abroad of slanders,
12
Hinderer of the good, transgressor, malefactor"
13
Greedy therewithal, intrusive.
14
It is because he is possessed of wealth and children"
15
That, when Our revelations are recited unto him, he saith: Mere fables of the men of old.
16
We shall brand him on the nose.
17
Lo! We have tried them as We tried the owners of the garden when they vowed that they would pluck its fruit next morning,
18
And made no exception (for the Will of Allah);
19
Then a visitation from thy Lord came upon it while they slept"
20
And in the morning it was as if plucked.
21
And they cried out one unto another in the morning,
22
Saying: Run unto your field if ye would pluck (the fruit).
23
So they went off, saying one unto another in low tones:
24
No needy man shall enter it to-day against you.
25
They went betimes, strong in (this) purpose.
26
But when they saw it, they said: Lo! we are in error!
27
Nay, but we are desolate!
28
The best among them said: Said I not unto you: Why glorify ye not (Allah)?
29
They said: Glorified be our Lord! Lo! we have been wrong-doers.
30
Then some of them drew near unto others, self-reproaching.
31
They said: Alas for us! In truth we were outrageous.
32
It may be that our Lord will give us better than this in place thereof. Lo! we beseech our Lord.
33
Such was the punishment. And verily the punishment of the Hereafter is greater if they did but know.
34
Lo! for those who keep from evil are gardens of bliss with their Lord.
35
Shall We then treat those who have surrendered as We treat the guilty?
36
What aileth you? How foolishly ye judge!
37
Or have ye a scripture wherein ye learn"
38
That ye shall indeed have all that ye choose?
39
Or have ye a covenant on oath from Us that reacheth to the Day of Judgment, that yours shall be all that ye ordain?
40
Ask them (O Muḥammad) which of them will vouch for that!
41
Or have they other gods? Then let them bring their other gods if they are truthful"
42
On the day when it befalleth in earnest, and they are ordered to prostrate themselves but are not able,
43
With eyes downcast, abasement stupefying them. And they had been summoned to prostrate themselves while they were yet unhurt.
44
Leave Me (to deal) with those who give the lie to this pronouncement. We shall lead them on by steps from whence they know not.
45
Yet I bear with them, for lo! My scheme is firm.
46
Or dost thou (Muḥammad) ask a fee from them so that they are heavily taxed?
47
Or is the Unseen theirs that they can write (thereof)?
48
But wait thou for thy Lord’s decree, and be not like him of the fish, who cried out in despair.
49
Had it not been that favour from his Lord had reached him he surely had been cast into the wilderness while he was reprobate.
50
But his Lord chose him and placed him among the righteous.
51
And lo! those who disbelieve would fain disconcert thee with their eyes when they hear the Reminder, and they say: Lo! he is indeed mad;
52
When it is naught else than a Reminder to creation.
CHAP. LXVIII.
Intitled, The Pen; revealed at Mecca.
In the name of the most merciful God.
1
a
. By the pen, and what they write
Note [original edition] : This letter is sometimes made the title of the chapter, but its
meaning is confessedly uncertain. They who suppose it stands for the word Nûn
are not agreed as to its signification in this place; for it is not only the
name of the letter N in Arabic, but signifies also an inkhorn, and a fish; some
are of opinion the former signification is the most proper here, as consonant
to what is immediately mentioned of the pen, and writing, and, considering that
the blood of certain fish is good ink, not inconsistent with the latter
signification; which is, however, preferred by others, saying that either the
whole species of fish in general is thereby intended, or the fish which
swallowed Jonas (who is mentioned in this chapter,) or else that vast one
called Behemoth, fancied to support the earth, in particular. Those who
acquiesce in none of the foregoing explications have invented others of their
own, and imagine this character stands for the table of God’s decrees, or one
of the rivers in paradise, &c.1.
- 1 Al Zamakh. Al Beidawi, Yahya.
b
,
Note [original edition] : By the pen, and what they write;]
Some understand these words generally, and others of the pen with
which God’s decrees are written on the preserved table, and of the angels who
register the same.
2
3
4
c
.
Note [original edition] : Of a noble disposition;] In that thou hast borne with so much patience and resignation the
wrongs and insults of thy people, which have been greater than those offered
to any apostle before thee2.
- 2 Al Beidawi.
5
6
7
8
9
d
.
Note [original edition] : They desire that thou shouldest be easy with them, and they will be easy
with thee;] i.e. If thou wilt let them alone in their idolatry and other wicked
practices, they will cease to revile and persecute thee.
10
11
12
13
e
:
Note [original edition] : Obey not any common swearer, &c.] The person at whom this passage was particularly levelled is
generally supposed to have been Mohammed’s inveterate enemy, al Walid Ebn al
Mogheira, whom, to complete his character, he calls bastard, because al
Mogheira did not own him for his son till he was eighteen years of age1.
Some, however, think it was al Akhnas Ebn Shoraik, who was really of the tribe
of Thakîf, tho’ reputed to be of that of Zahra
2.
- 1 Idem, Jallal.
- 2 Idem.
14
15
16
a
.
Note [original edition] : We will stigmatize him on the nose;]
Which being the most conspicuous part of the face, a mark set thereon
is attended with the utmost ignominy. It is said that this prophetical menace
was actually made good, al Walid having his nose slit by a sword at the battle
of Bedr, the mark of which wound he carried with him to his grave3.
- 3 Idem, Jallal.
17
b
, as we formerly tried the owners of the
garden
Note [original edition] : We have tried the Meccans;]
By afflicting them with a grievous famine. See chap. 23. p. 284, 285.
c
; when they swore that they would gather the fruit thereof
Note [original edition] : The owners of the
garden, &c.] This garden was a plantation of palm-trees, about two parasangs from
Sanaa, belonging to a certain charitable man, who, when he gathered his dates,
used to give public notice to the poor, and to leave them such of the fruit as
the knife missed, or was blown down by the wind, or fell beside the cloth
spread under the tree to receive it: after his death, his sons, who were then
become masters of the garden, apprehending they should come to want if they
followed their father’s example, agreed to gather the fruit early in the
morning, when the poor could have no notice of the matter: but when they came
to execute their purpose, they found, to their great grief and surprise, that
their plantation had been destroyed in the night4.
- 4 Iidem.
d
in the
morning,
Note [original edition] : That they would gather the fruit thereof;] Literally, that they would cut it; the manner of gathering dates
being to cut the clusters off with a knife. Marracci supposes they intended
to cut down the trees, and destroy the plantation; which, as he observes,
renders the story ridiculous and absurd.
18
19
20
e
.
Note [original edition] : Like a garden whose fruits had been
gathered;] Or, as the original may also be rendered, like a dark night; it being
burnt up and black.
21
22
23
24
25
26
27
f
to reap the fruit thereof.
Note [original edition] : The same expression is used, chap. 56. p. 436.
28
29
30
g
,
Note [original edition] : They began to blame one another;]
For one advised this expedition, another approved of it, a third gave
consent by his silence, but the fourth was absolutely against it5.
- 5 Al Beidawi.
31
32
33
34
35
a
?
Note [original edition] : Shall we deal with the Moslems as with wicked?]
This passage was revealed in answer to the infidels, who said, If we
shall be raised again, as Mohammed and his followers imagine, they will not
excel us; but we shall certainly be in a better condition than they in the
next world, as we are in this
1.
- 1 Al Beidawi.
36
37
38
39
40
41
b
who will vouch for them? Let them produce their
companions, therefore, if they speak truth.
Note [original edition] : Have they companions?]
Or, as some interpret the word, idols; which can make their
condition, in the next life, equal to that of the Moslems?
42
c
; and they shall be called
upon to worship, but they shall not be able
Note [original edition] : The leg shall be made bare;]
This expression is used to signify a grievous and terrible calamity:
thus they say, War has made bare the leg, when they would express the fury and
rage of battle2.
- 2 Idem, Jallal.
d
.
Note [original edition] : They shall be called
upon to worship, but they shall not be able;] Because the time of acceptance shall be past. Al Beidawi is
uncertain whether the words respect the day of judgment, or the article of
death: but Jallalo’ddin supposes them to relate to the former, and adds that
the infidels shall not be able to perform the act of adoration, because their
backs shall become stiff and inflexible.
43
44
e
:
Note [original edition] : By ways which they know not;] i.e. By granting them long life and prosperity in this world; which
will deceive them to their ruin.
45
46
47
f
?
Note [original edition] : See chap. 52. p. 425.
48
g
; when he cried unto God, being inwardly vexed.
Note [original edition] : Be not like him
who was swallowed by the fish;] That is, be not impatient and pettish, as Jonas was. See chap. 21,
p. 272.
49
50
51
52
ГЛАВА О ПЕРЕ .
СОДЕРЖИТ ПЯТЬДЕСЯТЬ ДВА СТИХА , ПИСАННЫЕ
В
МЕККЕ .
Во имя бога щедраго и 1
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SURA LXVIII. CALAMUS. MECCANA : COMMATUM DUORUM, & QUINQUAGINTA.
1
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▶
Note [original edition] :
NOTÆ.
Duplicem habet hæc Sura Epigraphen.
Quidam enim inscribunt القلم , Calamus : quidam verò ن
Nun, quæ est vigesima quinta littera
Alphabeti Arabici, & respondet nostræ N. Desumitur autem utraque
inscriptio ex ipso principio Surę, quæ Meccana est, & duos, vel tres
supra quinquaginta versiculos continet. Pręmium Lectori promissum est
hujusmodi : من قراء سورة القلم اعطاه الله ثواب الذين احسن الله اخلاقهم
Qui legerit Suram Calami, dabit illi Deus
pręmium eorum, quorum indolem optimam constituit in creatione eorum.
I. N.
] Quidam conjungunt characterem hunc singularem cum primo versu :
quidam verò ipsum pro primo versu constituunt. Quid autem significet,
incertum est apud Expositores. Plerique mysterium illius in Divinam
scientiam refundunt, inter quos est Gelal. Zamchascerius tres refert
opiniones. Primam eorum, qui dicunt, hunc characterem significare الدواة
Atramentarium : non aliam, ut puto,
ob causam, nisi quia calamus sine Atramentario, & atramento esset
prorsùs inutilis : & secundum hos Deus jurat hìc per Atramentarium,
& Calamum. Secundam eorum, qui volunt, simplicem characterem ن
N, poni pro illius nomine نون
Nun, quod in lingua hebraica Piscem
significat. Tertiam eorum, qui volunt, significari اللوح من نور وذهب , tabulam, ex luce, & auro, illam
scilicet, in qua à Deo omnia scribuntur calamo, qui hìc commemoratur.
Non desunt etiam, qui asserant, significari النهر في الجنة , fluvium in Paradiso.
Jahias refert opinionem quorumdam, qui putant, innui الحوت الذي عليه قرار الارضين
piscem illum magnum, super quem innituntur
Terræ, seu consistit septuplex terrarum orbis. Beidavius
addit : قيل اسم الحوت والمرد به الجنس او البهموت
Quidam dicunt, intelligendum esse hìc
piscem in genere : quidam verò putant, indicari signatim piscem
Behemot : de quo Job cap. 40. facit mentionem, &
Thalmudistæ innumera fabulantur.
II. Per Calamum. ] Quamvis nonnulli calamum hoc loco genericè
accipiant : communior tamen sententia est, intelligi debere calamum
illum, quo Angeli in Tabula Custodita exarant decreta Dei.
V. In
Religione magna. ] Arabicam vocem خلق , quidam exponunt Religionem : quidam verò indolem, seu naturam : quod sanè magis arridet.
XI. Et ne obsequaris omni juratori. ] In hoc, ac sequentibus
versibus acriter pungit, ut sentit Gelal, الوليد بن المغيرة
Validum filium Mogheiræ hostem suum
infensissimum, quem per summam contumeliam spurium appellat.
XVII. Notam inuremus ei super nasum. ] Omnibus scilicet patentem :
nasus enim pars est magis prominens, & conspicua totius faciei.
Putat Gelal, hoc fuisse vaticinium, scribit enim : فحطم انفه بالسيف يوم بدر
& discissus fuit nasus ejus gladio in
bello Bedrensi.
XVIII. Sicut castigavimus possessores horti.
] Refert, seu potiùs fingit Gelal, hos fuisse quosdam filios
familias, quorum pater ex fructibus horti ab ipsis hęreditandi,
pauperibus abundanter dilargiebatur. Id egrè ferentes filii, decreverunt
hortum radicitùs extirpare valdè manè, ne pauperes persentiscerent. Sed
manè profecti, hortum combustum invenerunt.
XXVII. Nos certè fuimus sanè errantes. ]
Sensus horum duorum versuum, juxta Gelal, hic est. Videntes juvenes
hortum ita combustum, putaverunt, esse alium hortum à suo. Verùm, cùm
cognovissent verè esse suum, sed combustum, dixerunt : Quid ad nos ?
Nihilominùs nos privandi eramus fructibus ejus ; nam non perveniebant ad
nos, sed dabantur pauperibus.
XLIII. Discooperietur crus. ] Explicat
Gelal : هو عبارة عن شدّة الامر يوم القيمة للحساب والجزاء يقال كشفت الحرب عن ساق اذا اشتدّ الامر فيها
allegoria, qua significatur terribilitas
diei judicii ob rationem in eo reddendam, & pęnam, seu pręmium
recipiendum. Dicitur enim : Discooperuit bellum crus, cùm bellum
vehementer desæviit, & aggravatum est. Quod verò addit,
impios vocandos esse ad adorandum, idest ad sese incurvandos, sed non
fore potentes ad hoc : reddit rationem Gelal, quia تصير ظهورهم طبقًا واحدًا
Fient dorsa eorum superficies unica
: idest tota solida, & continuata, & sine ulla
flexibilitate.
XLV. Sine ergo me, & eum. ] Idest sine, ut ego cum illo rem
decernam : itaut controversia decidatur quasi per monomachiam inter nos
duos. Quod verò subditur, sensim per gradus ducemus eos, Arabicè سنستدرجهم : explicat Gelal : ناخذهم قليلا قليلا
comprehendemus, seu puniemus illos sensim,
ac pedetentim. Alii exponunt : Gradu excidere faciemus eos.
XLVIII. An est penes ipsos Arcanum ? ] Sensus
est : Non habent penes se tabulam Arcanorum Dei, in qua scripta sunt
omnia : alioquin non esset, cur ipsimet scriberent ea, quæ dicturi sunt.
Ita Gelal. Vide suprà.
XLIX. Habitator Piscis. ] Ita vocatur Jonas apud Arabes, qui plurima
de eo fabulantur. Non semel de illo suprà mentio facta est. Vide, quæ
ibi dicta sunt.
R
Note [original edition] :
REFUTATIONES.
I. Incipit Sura per characterem
singularem, nullius significationis. Id verò & inutile, &
ridiculum prorsùs est, quemadmodùm alibi probavimus. Quòd verò Deus per
hujusmodi characterem, & per calamum, & per id, quod calamo
scibitur, juret Mahumeto, ipsum non esse dæmoniacum : summam redolet
impietatem, & amentiam. Prætereà non obscurè arguit, Mahumetum sibi
certissimè persuasisse, se esse dęmoniacum, cui nonnisi per Dei
juramentum posset oppositum persuaderi. Si enim certus fuisset, se
dęmonium non habere, sicut certus erat, se non esse ligneum, vel
lapideum, quæ causa fuisset, cur Deus juramento suo illum de hoc certum
faceret ? Debebat potiùs hoc jurari à Deo Meccanis, si ipsi credebant,
illum esse dęmoniacum.
II. Magnum Deo mendacium tribuit
Alcoranus, dùm inducit illum polliceri Mahumeto mercedem interminabilem : &
asserere illum esse in Religione magna
, vel, ut alii explicant, indolis
magnæ. Si quam enim mercedem habuit, tota illa terrena fuit,
& paucorum annorum circulo infeliciter terminata. Post mortem verò,
cùm tàm scelestè, ac nefariè vixerit, nullam aliam mercedem habere
potuit, quàm ignis æterni. Quod verò in magna Religione fuerit, falsum
prorsùs est, nisi fortè novam ab eo inventam superstitionem sexcentis
erroribus, figmentis, ac mendaciis refertam, & Pentateucho, atque
Evangelio oppositam, magnam religionem dicere velimus. Neque demùm magnæ
illum indolis fuisse quisquam dixerit, nisi magnæ indolis nomine
ingenium ad omnia scelera, flagitia, latrocinia, & fraudes promptum,
paratumque intelligat.
III. Insulsa prorsùs, ac ridicula
est illa possessorum horti parabola, seu historia, sive fabella. Nam,
cùm horti illius fructus alendis pauperibus insumerentur à patre
familias, ac proptereà filii id molestè ferentes vellent illud manè
excidere, ratio exigebat, ut Deus illos puniret, utpote pauperibus,
& paternæ pietati injurios : non autem igne præveniret, quod ferro
erant filii facturi, & hortum noctu combureret, quem ipsi manè erant
excisuri : præsertim cùm hujusmodi combustio nullum filiis, magnum verò
Patri, & pauperibus detrimentum afferret. Quomodò verò hoc exemplum
quadret in pœnam Meccanis à Deo inferendam, vix intelligi potest.
LE CHAPITRE DE LA PLUME, contenant cinquante-deux versets,
escrit à la Meque.
Le Bedaoi intitule ce chapitre de la lettre & noun, n, &
dit que 1
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In nome di Dio
misericordioso,
e Pio.
CAPITOLO
L.
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▼
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Non
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Tu
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non
AZOARA LXXVIII.
1
▼
Per calamum
et lineas atque scriptum,
Note [original edition] :
Iurat per calamum et scriptionem, se Dei nuncium, non magum.
2
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▶
Note [original edition] :
Criminatur suae doctrinae contemptores.
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▼
¶
Tu uero diuinum expecta iudicium, non imitans inclusum pisci, qui
reus diuinitus aduocatus,
Note [original edition] :
Exemplo Ionae deterret ab incredulitate.
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▼
cum non sit nisi doctor gentium, appellant.
Note [original edition] :
Machumet doctor gentium.
سورة القلم
1
«ن» أحد حروف الهجاء الله أعلم بمراده به «والقلم» الذي كتب به الكائنات في اللوح المحفوظ «وما يسطرون» أي الملائكة من الخير والصلاح.
2
«ما أنت» يا محمد «بنعمة ربك بمجنون» أي انتفى الجنون عنك بسبب إنعام ربك عليك بالنبوة وغيرها وهذا رد لقولهم إنه مجنون.
3
«وإن لك لأجرا غير ممنون» مقطوع.
4
«وإنك لعلى خلق» دين «عظيم».
5
«فستبصر ويبصرون».
6
«بأيكم المفتون» مصدر كالمعقول، أي الفتون بمعنى الجنون، أي أبك أم بهم.
7
«إن ربك هو أعلم بمن ضل عن سبيله وهو أعلم بالمهتدين» له وأعلم بمعنى عالم.
8
«فلا تطع المكذبين».
9
«ودوا» تمنوا «لو» مصدرية «تدهن» تلين لهم «فيدهنون» يلينون لك وهو معطوف على تدهن، وإن جعل جواب التمني المفهوم من ودوا قدر قبله بعد الفاء هم.
10
«ولا تطع كل حلاف» كثير الحلف بالباطل «مهين» حقير.
11
«هماز» غياب أي مغتاب «مشاء بنميم» ساع بالكلام بين الناس على وجه الإفساد بينهم.
12
«مناع للخير» بخيل بالمال عن الحقوق «معتد» ظالم «أثيم» آثم.
13
«عتل» غليظ جاف «بعد ذلك زنيم» دعيٍّ في قريش، وهو الوليد بن المغيرة ادَّعاه أبوه بعد ثماني عشرة سنة، قال ابن عباس: لا نعلم أن الله وصف أحدا بما وصفه به من العيوب فألحق به عارا لا يفارقه أبدا، وتعلق بزنيم الظرف قبله.
14
«أن كان ذا مال وبنين» أي لأن وهو متعلق بما دل عليه.
15
«إذ تتلى عليه آياتنا» القرآن «قال» هي «أساطير الأولين» أي كذب بها لإنعامنا عليه بما ذكر، وفي قراءة أأن بهمزتين مفتوحتين.
16
«سنسمه على الخرطوم» سنجعل على أنفه علامة يعير بها ما عاش فخطم أنفه بالسيف يوم بدر.
17
«إنا بلوناهم» امتحنا أهل مكة بالقحط والجوع «كما بلونا أصحاب الجنة» البستان «إذ أقسموا ليصرمنَّها» يقطعون ثمرتها «مصبحين» وقت الصباح كي لا يشعر بهم المساكين فلا يعطونهم منها ما كان أبوهم يتصدق به عليهم منها.
18
«ولا يستثنون» في يمينهم بمشيئة الله تعالى والجملة مستأنفة، أي وشأنهم ذلك.
19
«فطاف عليها طائف من ربك» نار أحرقتها ليلا «وهم نائمون».
20
«فأصبحت كالصريم» كالليل الشديد الظلمة، أي سوداء.
21
«فتنادوا مصبحين».
22
«أن اغدوا على حرثكم» غلتكم تفسير لتنادوا، أو أن مصدرية أي بأن «إن كنتم صارمين» مريدين القطع وجواب الشرط دل عليه ما قبله.
23
«فانطلقوا وهم يتخافتون» يتسارون.
24
«أن لا يدخلنها اليوم عليكم مسكين» تفسير لما قبله، أو أن مصدرية أي بأن.
25
«وغدوا على حرد» منع للفقراء «قادرين» عليه في ظنهم.
26
«فلما رأوها» سوداء محترقة «قالوا إنا لضالون» عنها، أي ليست هذه ثم قالوا لما علموها:
27
«بل نحن محرومون» ثمرتها بمنعنا الفقراء منها.
28
«قال أوسطهم» خيرهم «ألم أقل لكم لولا» هلا «تسبحون» الله تائبين.
29
«قالوا سبحان ربنا إنا كنا ظالمين» بمنع الفقراء حقهم.
30
«فأقبل بعضهم على بعض يتلاومون».
31
«قالوا يا» للتنبيه «ويلنا» هلا كنا «إنا كنا طاغين».
32
«عسى ربنا أن يبدِّلنا» بالتشديد والتخفيف «خيرا منها إنا إلى ربنا راغبون» ليقبل توبتنا ويرد علينا خيرا من جنتنا، روي أنهم أُبدلوا خيرا منها.
33
«كذلك» أي مثل العذاب لهؤلاء «العذاب» لمن خالف أمرنا من كفار مكة وغيرهم «ولعذاب الآخرة أكبر لو كانوا يعلمون» عذابها ما خالفوا أمرنا، ونزل لما قالوا إن بعثنا نعطى أفضل منكم:
34
«إن للمتقين عند ربهم جنات النعيم».
35
«أفنجعل المسلمين كالمجرمين» أي تابعين لهم في العطاء.
36
«ما لكم كيف تحكمون» هذا الحكم الفاسد.
37
«أم» أي بل أ «لكم كتاب» منزل «فيه تدرسون» أي تقرؤون.
38
«إن لكم فيه لما تخيرون» تختارون.
39
«أم لكم أَيمان» عهود «علينا بالغة» واثقة «إلى يوم القيامة» متعلق معنى بعلينا، وفي هذا الكلام معنى القسم، أي أقسمنا لكم وجوابه «إن لكم لما تحكمون» به لأنفسكم.
40
«سلهم أيهم بذلك» الحكم الذي يحكمون به لأنفسهم من أنهم يعطون في الآخرة أفضل من المؤمنين «زعيم» كفيل لهم.
41
«أم لهم» أي عندهم «شركاء» موافقون لهم في هذا القول يكفلون به لهم فإن كان كذلك «فليأتوا بشركائهم» الكافلين لهم به «إن كانوا صادقين».
42
اذكر «يوم يكشف عن ساق» هو عبارة عن شدة الأمر يوم القيامة للحساب والجزاء، يقال: كشفت الحرب عن ساق: إذا اشتد الأمر فيها «ويدعوْن إلى السجود» امتحاناً لإيمانهم «فلا يستطيعون» تصير ظهورهم طبقاً واحداً.
43
«خاشعة» حال من ضمير يدعون، أي ذليلة «أبصارهم» لا يرفعونها «ترهقهم» تغشاهم «ذلة وقد كانوا يدعوْن» في الدنيا «إلى السجود وهم سالمون» فلا يأتون به بأن لا يصلوا.
44
«فذرني» دعني «ومن يكذب بهذا الحديث» القرآن «سنستدرجهم» نأخذهم قليلا قليلا «من حيث لا يعلمون».
45
«وأملي لهم» أمهلهم «إن كيدي متين» شديد لا يطاق.
46
«أم» بل أ «تسألهم» على تبليغ الرسالة «أجرا فهم من مغرم» مما يعطونكه «مثقلون» فلا يؤمنون لذلك.
47
«أم عندهم الغيب» أي اللوح المحفوظ الذي فيه الغيب «فهم يكتبون» منه ما يقولون.
48
«فاصبر لحكم ربك» فيهم بما يشاء «ولا تكن كصاحب الحوت» في الضجر والعجلة وهو يونس عليه السلام «إذ نادى» دعا ربه «وهو مكظوم» مملوء غما في بطن الحوت.
49
«لولا أن تداركه» أدركه «نعمة» رحمة «من ربه لنبذ» من بطن الحوت «بالعراء» بالأرض الفضاء «وهو مذموم» لكنه رحم فنبذ غير مذموم.
50
«فاجتباه ربه» بالنبوة «فجعله من الصالحين» الأنبياء.
51
«وإن يكاد الذين كفروا ليزلقونك» بضم الياء وفتحها «بأبصارهم» ينظرون إليك نظرا شديدا يكاد أن يصرعك ويسقطك من مكانك «لما سمعوا الذكر» القرآن «ويقولون» حسدا «إنه لمجنون» بسبب القرآن الذي جاء به.
52
«وما هو» أي القرآن «إلا ذكر» موعظة «للعالمين» الجن والإنس لا يحدث بسبب جنون.